Rational action without knowledge (and vice versa) (original) (raw)

Knowledge as Justified True Belief

Erkenntnis, 2021

What is knowledge? I this paper I defend the claim that knowledge is justified true belief by arguing that, contrary to common belief, Gettier cases do not refute it. My defence will be of the anti-luck kind: I will argue that (1) Gettier cases necessarily involve veritic luck, and (2) that a plausible version of reliabilism excludes veritic luck. There is thus a prominent and plausible account of justification according to which Gettier cases do not feature justified beliefs, and therefore, do not present counterexamples to the tripartite analysis. I defend the account of justification against objections, and contrast my defence of the tripartite analysis to similar ones from the literature. I close by considering some implications of this way of thinking about justification and knowledge.

The Rationality of Scientific Discovery: Part I: The Traditional Rationality Problem

The basic task of the essay is to exhibit science as a rational enterprise. I argue that in order to do this we need to change quite fundamentally our whole conception of science. Today it is rather generally taken for granted that a precondition for science to be rational is that in science we do not make substantial assumptions about the world, or about the phenomena we are investigating, which are held permanently immune from empirical appraisal. According to this standard view, science is rational precisely because science does not make a priori metaphysical presuppositions about the world forever preserved from possible empirical refutation. It is of course accepted that an individual scientist, developing a new theory, may well be influenced by his own metaphysical presuppositions. In addition, it is acknowledged that a successful scientific theory, within the context of a particular research program, may be protected for a while from refutation, thus acquiring a kind of temporary metaphysical status, as long as the program continues to be empirically progressive. All such views unite, however, in maintaining that science cannot make permanent metaphysical presuppositions, held permanently immune from objective empirical evaluation. According to this standard view, the rationality of science arises, not from the way in which new theories are discovered, but rather from the way in which already formulated theories are appraised in the light of empirical considerations. And the fundamental problem of the rationality of science—the Humean problem of induction— concerns precisely the crucial issue of the rationality of accepting theories in the light of evidence. In this essay I argue that this widely accepted standard conception of science must be completely rejected if we are to see science as a rational enterprise. In order to assess the rationality of accepting a theory in the light of evidence it is essential to consider the ultimate aims of science. This is because adopting different aims for science will lead us, quite rationally, to accept different theories in the light of evidence. I argue that a basic aim of science is to explain. At the outset science simply presupposes, in a completely a priori fashion, that explanations can be found, that the world is ultimately intelligible or simple. In other words, science simply presupposes in an a priori way the metaphysical thesis that the world is intelligible, and then seeks to convert this presupposed metaphysical theory into a testable scientific theory. Scientific theories are only accepted insofar as they promise to help us realize this fundamental aim. At once a crucial problem arises. If scientific theories are only accepted insofar as they promise to lead us towards articulating a presupposed metaphysical theory, it is clearly essential that we can choose rationally, in an a priori way, between all the very different possible metaphysical theories that can be thought up, all the very different ways in which the universe might ultimately be intelligible. For holding different aims, accepting different metaphysical theories conceived of as blueprints for future scientific theories will, quite rationally, lead us to accept different scientific theories. Thus it is only if we can choose rationally between conflicting metaphysical blueprints for future scientific theories that we will be in a position to appraise rationally the acceptability of our present day scientific theories. We thus face the crucial problem: How can we choose rationally between conflicting possible aims for science, conflicting metaphysical blueprints for future scientific theories ? It is only if we can solve this fundamental problem concerning the aims of science that we can be in a position to appraise rationally the acceptability of existing scientific theories. There is a further point here. If we could choose rationally between rival aims, rival metaphysical blueprints for future scientific theories, then we would in effect have a rational method for the discovery of new scientific theories! Thus we reach the result: there is only a rational method for the appraisal of existing scientific theories if there is a rational method of discovery. I shall argue that the aim-oriented theory of scientific inquiry to be advocated here succeeds in exhibiting science as a rational enterprise in that it succeeds in providing a rational procedure for choosing between rival metaphysical blueprints: it thus provides a rational, if fallible, method of discovery, and a rational method for the appraisal of existing scientific theories—thus resolving the Humean problem. In Part I of the essay I argue that the orthodox conception of science fails to exhibit science as a rational enterprise because it fails to solve the Humean problem of induction. The presuppositional view advocated here does however succeed in resolving the Humean problem. In Part II of the essay I spell out the new aim-oriented theory of scientific method that becomes inevitable once we accept the basic presuppositional viewpoint. I argue that this new aim oriented conception of scientific method is essentially a rational method of scientific discovery, and that the theory has important implications for scientific practice.

The Gulf between Practical and Theoretical Reason

This paper argues that it’s a profound mistake to blur the line between practical and theoretical forms of reasoning, as done in the pragmatistic traditions of epistemology prominently exemplified today in Subjective Bayesianism, not least because the diagnosis of bias in science becomes misshapen if the line is blurred. In this paper the distinction between practical and theoretical reasoning is articulated in terms of differences in the norms themselves, with the most important being asymmetries in their preemption patterns. Elements of this account have roots in lines of argument found in Aristotle and Kant. The differences between practical and theoretical adduced here explain a certain puzzle: why is it that we (correctly) judge Buridan’s ass to be completely above reproach when he picks (randomly, if necessary) between two identical and equally convenient bales of hay, but that a detective or judge faced with identical evidence for the guilt of two different suspects is decidedly at fault if she should simply “pick” one as the guilty party. The answer is—as it must be—that the standards of reasoning to which we hold the principals accountable in these contrasting cases are categorically different.

Rationality of Science: Normative or Descriptive?

The rationality of science, which faced with a crisis in the late twentieth century, made a challenging problem for both the methodology and the epistemology of science. The problem of the rationality of science induced some revision in these branches of philosophy of science. In this paper, I shall examine the problem of rationality in science, then I choose a new look at the notion of rationality to overthrow its normative implication. I recognize four problems with instrumental rationality to show the difficulties of sustaining a normative account of the rationality of science. Then I suggest that a non-normative approach will be the only alternative to eliminate these difficulties.

Knowledge, Truth and Plausibility

Axiomathes, vol. 24 (2014), pp. 517-532., 2014

From antiquity several philosophers have claimed that the goal of natural science is truth. In particular, this is a basic tenet of contemporary scientific realism. However, all concepts of truth that have been put forward are inadequate to modern science because they do not provide a criterion of truth. This means that we will generally be unable to recognize a scientific truth when we reach it. As an alternative, this paper argues that the goal of natural science is plausibility and considers some characters of plausibility.

A Defense for Scientific Realism: Skepticisms, Unobservables, & Inference to the Best Explanation

2017

The epistemological status of scientific knowledge claims has been undermined by skepticism, in particular by universal skepticism. This thesis asserts that Bas C. van Fraassen’s empirical stance is akin to universal skepticism. This work also maintains that van Fraassen’s empirical stance does not lead to the conclusion that scientific knowledge claims are empirically adequate—especially those claims that resulted from the scientific method of inference to the best explanation (IBE). To illustrate why van Fraassen’s stance does not devalue scientific knowledge claims will be suggested via Peter Lipton’s understanding of IBE combined with Ernan McMullin’s epistemic values. By bridging McMullin’s values with Lipton’s version of IBE, we get a more robust version of IBE; as a result, scientific claims may display a cluster of epistemic virtues and values. Where scientific knowledge claims display a cluster of epistemic virtues and values, they are simply beyond being empirically adequate.